Hebr. ch 11. v. 6. Q. What other reason have you for it A. Because as in a naturall body that part which hath not a due connection to the heart or root presently dieth for want of continuity so in the Church the mysticall body of Christ that member which hath not a due subordination and connection unto the head and Common Counsells thereof that is the Pope and Generall Counsells from whence under Christ we have our spirituall life and motion as wee are Christians must needs be dead and not a living member of that body Q. Who I beseech you are those dead members which you speak of A. All such as are not in the unity of the Church by a most firme beliefe of her Doctrine and due obedience to her Pastors Q. What if a Protestant should tell you that the differences betwixt them and us are not differences in fundamentalls or in faith but in opinion only and therefore do not exclude them out of the unitie of the Catholique Church A. I would answer That he contradicted his owne Tenets for they accuse us of Sacriledge of robbing God of his honour and committing Idolatry because we believe Priestly absolution from sinnes adore the Blessed Sacrament of the Eucharist and pray to Saints which are no matters of indifferency but high Fundamentalls of the Catholike Faith Q. How doe you prove all obstinate Novellists to be Heretikes A. Because they appeale from Masters to Schollers and from the Pastors and Generall Counsells of the Church unto the Layetie for the decision of points controverted which is the proper nature of Schisme and Heresie Q. What other reason have you A. Because they wilfully stand out against the definitive sentence of the Church of God and will not submit to any Judgement or Tribunall which Christ hath left on earth for the deciding of such doubts as they themselves are pleased to move but will be tried onely by their own idle braine and the dead letter of the Scripture Q. Why may not the letter of the Scripture be a decisive Judge of Controversies A. Because it never hath as yet been able from the first writing of it to decide any one as the whole world doth experience all Heretikes pretending equally unto it for the defence of their Novelties and Heresies and no one of them ever yeelding to another Q. What other reason have you A. Because resting in the dead letter onely we can have no assurance or morall certainty of any one Text or Chapter of the whole Bible that it hath come to us uncorrupted or what the meaning of it is or that it is the very word of Christ so great are the corruptions which have crept into it and so innumerable are the Languages Translations and Copies through which the Bible hath passed since the first writing of it Q. How then are we assured of these things A. By the infallible authority definition and proposition of the Catholike Church Q. What other reason have you yet for this A. Because the Scripture was never ordained for that purpose all the Books thereof being either Poeticall as the Psalmes Historicall as the Gospels Epistolarie as the Epistles or Allegoricall as the Apocalyps and Prophets and therefore as appeareth by their very names are no way fitting for the deciding of Controversies Q. For what end then was the Scripture written A. The writing or committing of it to dead letters was onely for superabundant consolations and that by a sensible and common reading of it without any criticall or controversiall libration of words we might be able to know that God is and what he is as also that there is a heaven and a hell rewards for virtue and punishments for vice with examples of both all which we find in the Letter of the Scripture by a plain and ordinary reading of it Q. How declare you the Churches visibility at all times A. Because it consisteth essentially of a visible Hierarchy which can never faile Q. How prove you that A. Out of Ephes ch 4. v. 11 12. where we read that Christ gave some Apostles some Evangelists some Doctors some Pastors to the consummation of the Saints to the edifying of the body of Christ and to the worke of the Ministerie untill we all meet in the unity of faith Q. What other proof have you A. Out of S. Mat. ch 5. v. 14. 15. where Christ saith of his Church you are the light of the world a City seated on a Mountaine cannot bee hid Q. Why then would Protestants have the Church to be invisible A. Because we have convinced them that there were no Protestants to be seen or heard of in the world before Martin Luther Q. Why is it said the holy Church A. Because she hath a holy faith a holy Law holy Sacraments and is guided by the Holy Ghost to all truth and holinesse Q. How else prove you her Sanctity A. Because Christ gave himselfe for his Church that he might sanctifie it cleansing it by the laver of water in the Word that he might present it to himselfe a glorious Church not having spot or wrinkle but that it might be holy and unspotted Ephes ch 5. v. 26. 27. Q. Why are we bound to believe the Church A. Because she is the Pillar and ground of truth 1 Tim. ch 3. v. 15. Q. What other proofe have you for her Infallibility A. Out of S. Matth. ch 16. v. 18. where Christ saith upon this Rocke will I build my Church and the gates of hell shall not prevaile against her Q. What other yet A. Out of S. Joh. ch 14. v. 16. But the Paraclete saith he the Holy Ghost he shall teach you all things whatsoever I shall say unto you and ch 13. v. 16. But when the Spirit of Truth cometh he shall teach you all Truth Q. How declare you that the definitions of a Councell perfectly Oecumenicall that is a Generall Councell approved by the Pope be infallible in matters of Faith A. Because such a Councell is the Church Representative and hath the same Infallibility that the Church diffused or spread over the world hath Q. What other reason have you A. Because the Definitions of such a Councell are the Dictates of the Holy Ghost according to that of the Apostles defineing in Councell it hath seemed good unto the Holy Ghost and to us c. Act. ch 15. v. 28. Q. What thinke you then of such as accuse the Church of Errours in Faith and Idolatrie A. Truly I thinke them to be Hereticks or Infidells for our Lord saith He that will not hear the Church let him be unto thee as a Heathen or a Publican S. Mat. ch 18. v. 18. Q. What understand you by the word Catholique A. I understand that the Church is Universall both for time and place Q. How for time A. Because it hath been from Christ unto this time and shall be from hence unto the end of the world Q. How prove you that A.
Out of S. Matth. ch 28. v. 20. Going therefore saith our Lord teach ye all Nations and behold I am with you all daies even to the consummation of the world Q. What meane you by Vniversality of place A. I meane that the Church shall be spread over all Nations Q. How prove you that A. Out of S. Mat. above-cited teach ye all Nations and out of the 62. Psal v. 2. where we read All the earth shall remember and be converted to our Lord and all Nations whatsoever thou hast made shall come and adore before thee ô Lord. Q. What other proof have you A. Out of the Apoc. ch 7. v. 9. where we read that the Church shall be gathered out of all Nations Peoples Tribes and Tongues Q. Why do we call the Church the Romane Church A. Because since the Translation of S. Peters Chaire from Antioch to Rome the particular Romane Church hath been the Head of all Churches and to her the Primacy hath been affixed Q. What is the Rule of faith by which the Church conserveth her Infallibility A. Apostolicall Tradition or receipt of Doctrine by hand to hand from Christ and his Apostles Q. How prove you that A. Out of Rom. ch 16. v. 17. Therefore I beseech you Brethren saith S. Paul marke them which make dissentions and scandalls contrary to the Doctrine which you have learned and avoid them for such doe not serve Christ our Lord. Q. What other proofe have you A. Out of S. Paul saying But although we or an Angell from heaven Evangelize to you besides that which we have Evangelized to you be he Anathema or besides that you have received be he Anathema Gal. ch 1. v. 8 9. Q. Can the Church erre in faith standing to this Rule and admitting nothing for faith but what is consented by the whole Church to have been so received A. She cannot otherwise the whole Church must either conspire in a notorious lie to damne her self and her posterity or else she must be ignorant what hath been taught her for faith by the Church of the precedent Age which are both grand possibilities Q. How prove you these to be impossibilities in nature A. By the constancy and immutability which is found in the Universality of contingent causes whose particulars may be defective but the universalls cannot Q. Declare that a little A. I explaine it thus because one man or two or three may be borne but with one arme or one eye onely through the defect of their particular causes but that all nature should faile at once and all men should be so borne is totally impossible in nature so in like manner one man or two may conspire in palpable lies to damne themselves and their posterity or be deceived in what hath been taught them for faith from their very cradles but that the whole Church should so farre break with the nature of man which is reason to conspire in such a lie or be so mistaken is as impossible in nature as it is for men to be no men Q. Doth not the learned Richworth alias Blackloe out of whom you have borrowed both these and many other excellent convincing reasons demonstrate the Churches infallibility a little plainer yet A. Yes he doth and chiefely by this argument to move the whole Church to conspire at once in such a palpable and pernitious lie such a force of hopes and feares is necessary but it is totally impossible for such a force of hopes and feares to fall on the whole Church at once as is sufficient to make them break with nature and contradict the very light of reason by such a lie therefore it is totally impossible for the whole Church at once to conspire in such a lie or consequently to erre in Faith Q. May not some errours have been received for faith and crept insensibly over the whole Church no man perceiving or taking notice of them A. No that is as impossible as that the Plague or burning Feaver should infect or spread it selfe over a whole Kingdome for many years no man perceiving it or seeking to prevent it for nothing causes greater notice to be taken then any publike or notorious change in matters of Religion Q. May not the power of temporall Princes or the over-prevalency of humane wit and reason have introduced errours into the Church A. Neither is that possible seeing we are not regulated in things which are of faith either by power o◠any strength of reason but by the rule of Apostolicall Tradition and by inquiring of the whole Church of every Age what hath been taught by our fore-fathers from Christ and his Apostles Q. At least doe not Heretiques say and averre that the Church hath Apostatized and erred in Faith A. They doe indeed but it will not serve their turne barely to say it unlesse they were able also to prove it which they neither are nor ever will be by evident convincing and undeniable proofs Q. How prove you that A. First because the presumption and possession of her integrity and infallibility is on the Churches side and therefore ought not to be yeeded up without clear evidence of her prevarication Q. What other reason have you A. Because he that accuseth his neighbours wife of Adulterie without convincing and manifest proofs thereof is not to be hearkned unto but to be hated of all good men as a most infamous slanderer much more ought they who shall accuse the Church the Spouse of Christ of Errours and Apostacy unlesse their proofes be evident and undeniable to be detested as blasphemous Heretiques Q. What other proof have you yet A. Because if lesse then manifest and convincing evidence be sufficient to prove matters of this high nature it is not possible but very false and shall set dissention betwixt man and wife and stirre up the most faithfull Subjects in the world to a Rebellion against their Princes both spirituall and temporall Q. What meaneth The Communion of Saints A. It meaneth First that the faithfull do all communicate in the same Faith and Sacraments in the same Sacrifice and also in the merits of one another Q. How prove you that A. Out of 1 Cor. ch 12. v. 25. where we read And if one member suffer any thing all the members suffer with it or if one member do glory all the members rejoyce with it You are the Body of Christ and members of a member Q. What else meaneth it A. It meaneth also That the faithfull on earth do communicate with the Angells and Saints in Heaven we by praising and praying to them they by praying for us Q. How prove you this Communion A. Out of S. Luke ch 15. ver 10. where we read That there is joy before the Angells of God upon one sinner that doth Penance Q. How prove you that the Saints have any power to do us good A. Out of the Apoc. ch 2. v. 26 27. where Christ hath promised them power above us To him saith he
Orders and Confirmation to preach and governe the Church Q. How prove you that A. To confirme out of the Acts ch 8. above cited where we read That two Bishops were sent to confirm the Samaritans Q. How prove you that Bishops are of Divine Right and have Authority from God to rule the Church A. Out of Acts ch 20. v. 28. Take heed unto your selves and to the flocke wherein the Holy Ghost hath placed you Bishops to rule the Church of God Q. How prove you that Bishops only can ordaine Priests A. Out of Tit. ch 1. v. 5. For this cause left I thee in Creet that thou shouldest reforme the things that are wanting and ordaine Priests by Cities he was a Bishop Q. What sinne is it therefore to oppose Hierarchy and Episcopacy either in the whole Church or in particular Cburches for private ends A. It is sinne of Rebellion and high Treason against the peace and safety of Christs spiritual Common-wealth the Church Q. How declare you that A. Because no Law can subsist without guards and lookers to it since therefore Christ hath ordained Bishops to be the Guards and Teachers of his Law they who strike at Bishops strike also at the whole Law of Christ and safety of the people Q. Why is it requisite that Bishops and Pastors should have such great Revenewes A. Because they beare a considerable charge and office in the Common-wealth therefore ought to have a competence for the performance of it Secondly that they may give the Laity an example of the true use of riches And finally that it may breed a due respect both of their persons callings in such as they are set to governe who cannot alwaies judge of their internall qualities Q. What is the office of a Priest A. To offer Sacrifice and administer the rest of the Sacraments excepting Holy Order Confirmation Q. How prove you a Sacrifice in the new Law A. Because there is a Priesthood as you have heard and an Altar according to that We have an Altar saith S. Paul whereof they have no power to eat who serve the Tabernacle Heb. ch last v. 7. Q. What other proofe have you for it A. Out of Mal. ch 1. v. 11. where he foretold the Sacrifice of the new Law saying From the rising of the Sunne even to the going downe great is my Name amongst the Gentiles and in every place there is sacrificing and there is offered to my Name a cleane oblation saith the Lord of Hosts Q. What other yet A. Out of S. Luke ch 22. v. 19. and 20. where Christ who is high Priest for ever according to the order of Melchisedech offered the Sacrifice of his owne Body and Blood under the formes of Bread and Wine saying this is my Body which is given for you it was given for us you heare at his last Supper this is the Chalice the new Testament in my Blood which Chalice according to the Greek text is shed for you Q. Is it lawfull for Priests to marry A. It is not there is a Precept of the Church against it descending to us by Apostolicall tradition neither did any of the Apostles ever company with their wives after their calling to the Apostleship Q. What other reason have you A. Because every one that is made a Priest taketh at his Ordination a voluntary oath of perpetuall Chastity Q. Why is it requisite that Priests should live chast and unmarried A. Because of all pleasures the carnall most affecteth sensible nature causing the greatest extremities in man and is the greatest binder of man to earthly things Wherefore it is an imployment little beseeming those who are obliged by their very callings to draw the people from this clod of earth and elevate their hearts to heavenly things Q. What are the lesser Orders of the Church A. Acolyte Lector Exorcist and Porter according to the 4. Councell of Carthage Can. the 6. Q. Is it lawfull for women to Preach or to be Priests A. It is not according to 1 Cor. ch 14. v. 34. Let women hold their peace in Churches for it is not permited them to speake but to be subject as the Law saith Q. Is it lawfull for any man to usurp and take upon him Priestly power without the Ordination of the Church A. It is not according to Heb. ch 5. v. 1. and 4. For every high Priest taken from amongst men is appointed for men c. That he may offer gifts and Sacrifices for sinnes Neither doth any man take the honour to himselfe but he that is called of God as Aaron Q. What other proofe have you A. Out of S. Iohn ch 10. v. 1. Amen I say unto you he that entreth not by the doore Holy Order into the fold of the sheepe but climbs up another way he is a Theefe and a Robber Q. What if any man pretend an extraordinary calling A. He must prove it by miracles or else be esteemed an Impostor Q. What examples have you against the usurpation of Priestly Power A. That of King Oza who was strucke dead in the place for laying but his hand upon the Ark to save it from falling the 2. of Kings ch 6. v. 6. 7. Q. What besides A. The example of Core Dathan and Abiram who for usurping the Office of the High Priest though they were Priests themselves and true believers in all other points were swallowed up alive by the earth Numb ch 16. v. 32. and two hundred and fifty others who were offering Incense with them were consumed with fire from heaven v. 35. with fourteen thousand and seven hundred more which were also burnt with fire from heaven for onely siding with them v. 49. Matrimony Expounded Q. WHat is the seventh Sacrament A. Matrimony Q. Where was that first ordained A. In Paradice by Almighty God when he gave Eve to Adam for a wife saying Wherefore a man shall leave his Father and his Mother and shall cleave unto his wife and they shall be two in one flesh Gen. ch 2. v. 22. Q. Where was it made a Sacrament of the new Law A. Either at the Wedding of Cana in Galilee where Christ was present and wrought his first Miracle by turning Water into Wine S. Iohn ch 2. or else in S. Matth. ch 19. v. 6. where he saith Therefore now they are not two but one flesh what God hath joyned let not man separate Q. Why was it requisite that Marriage should be made a Sacrament A. Because it is the maine hinge whereupon hangeth the chiefe happinesse of a married life and therefore ought to be ranked in the highest Order of those Actions which Christ hath sanctified for the use of man Q. What other reason have you A. Because on it dependeth both the restraint of sinfull concupisence the good of posterity the well-ordering of our Domesticall affaires and the education of our Children in the feare and service of God Q. How prove you Marriage to be a Sacrament A.